Chinese
尔时文殊师利语金色女言：“于今现在有佛，号释迦牟尼多他阿伽度、阿罗诃、三藐三佛陀。彼佛所说，身及菩提皆悉平等。于意云何？汝身有五阴、十二入、十八界不？” 是女过去善根因缘闻此语已，即得法光，得法光已白文殊言：“如是如是！我今此身有五阴、十二入、十八界。” 文殊师利言：“于汝意云何？色可觉可知不？” 女言：“不也。不可觉、不可知。” 文殊师利言：“菩提亦如是，不可觉、不可知。如是，色平等故，菩提亦平等，是故我说汝身即是菩提。” 文殊师利言：“于汝意云何？受、想、行、识可觉可知不？” 女言：“不也。不可觉、不可知。” 文殊师利言：“菩提亦如是，不可觉知。如是，受、想、行、识平等故，菩提亦平等，是故我说汝身即是菩提。” 文殊师利言：“于汝意云何？此色可说在此在彼、在内在外在中间不？可说青黄赤白颇梨杂色不？” 女言：“不也。” 文殊师利言：“菩提亦如是，不可得说。如是，色平等故菩提亦平等，是故我说汝身即是菩提。” 文殊师利言：“受、想、行、识，可说在此在彼、在内在外在中间不？可说青黄赤白颇梨 现代汉语译本 ‘谁能给予菩提（bodhi，觉悟）？菩提通过什么修行才能成就？’ 这时，文殊师利（Manjusri）对金色女说：‘现在有佛，名号为释迦牟尼多他阿伽度（Sakyamuni Tathagata，如来）、阿罗诃（Arhat，应供）、三藐三佛陀（Samyaksambuddha，正等觉）。他所说的法中，身体和菩提都是平等的。你认为如何？你的身体有五阴（five skandhas，色、受、想、行、识）、十二入（twelve entrances，六根六尘）、十八界（eighteen realms，六根、六尘、六识）吗？’ 这位女子过去有善根因缘，听了这些话后，立刻获得了法光。获得法光后，她对文殊师利说：‘是的，是的！我现在这个身体有五阴、十二入、十八界。’ 文殊师利说：‘你认为如何？色（rupa，形色）可以被觉察和认知吗？’ 女子说：‘不能。不可觉察，不可认知。’ 文殊师利说：‘菩提也像这样，不可觉察，不可认知。这样，色是平等的，所以菩提也是平等的，因此我说你的身体就是菩提。’ 文殊师利说：‘你认为如何？受（vedana，感受）、想（samjna，表象）、行（samskara，行蕴）、识（vijnana，了别）可以被觉察和认知吗？’ 女子说：‘不能。不可觉察，不可认知。’ 文殊师利说：‘菩提也像这样，不可觉知。这样，受、想、行、识是平等的，所以菩提也是平等的，因此我说你的身体就是菩提。’ 文殊师利说：‘你认为如何？这个色可以说是在这里在那里、在内在外在中间吗？可以说成是青黄赤白以及颇梨（sphatika，水晶）等杂色吗？’ 女子说：‘不能。’ 文殊师利说：‘菩提也像这样，不可得说。这样，色是平等的，所以菩提也是平等的，因此我说你的身体就是菩提。’ 文殊师利说：‘受、想、行、识，可以说是在这里在那里、在内在外在中间吗？可以说成是青黄赤白以及颇梨
English
English version ‘Who can give Bodhi (bodhi, enlightenment)? Through what practice is Bodhi attained?’ At that time, Manjusri (Manjusri) said to the golden-colored woman: ‘Now there is a Buddha, named Sakyamuni Tathagata (Sakyamuni Tathagata, Thus Come One), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one). In the Dharma he speaks, the body and Bodhi are equal. What do you think? Does your body have the five skandhas (five skandhas, form, feeling, perception, mental formations, consciousness), the twelve entrances (twelve entrances, six sense organs and six sense objects), and the eighteen realms (eighteen realms, six sense organs, six sense objects, and six consciousnesses)?’ This woman, due to past good roots and conditions, upon hearing these words, immediately obtained the light of Dharma. After obtaining the light of Dharma, she said to Manjusri: ‘Yes, yes! This body of mine now has the five skandhas, the twelve entrances, and the eighteen realms.’ Manjusri said: ‘What do you think? Can form (rupa, form) be perceived and known?’ The woman said: ‘No. It cannot be perceived or known.’ Manjusri said: ‘Bodhi is also like this, imperceptible and unknowable. Thus, because form is equal, Bodhi is also equal, therefore I say your body is Bodhi.’ Manjusri said: ‘What do you think? Can feeling (vedana, sensation), perception (samjna, perception), mental formations (samskara, mental formations), and consciousness (vijnana, consciousness) be perceived and known?’ The woman said: ‘No. They cannot be perceived or known.’ Manjusri said: ‘Bodhi is also like this, imperceptible and unknowable. Thus, because feeling, perception, mental formations, and consciousness are equal, Bodhi is also equal, therefore I say your body is Bodhi.’ Manjusri said: ‘What do you think? Can this form be said to be here or there, inside or outside, or in between? Can it be said to be blue, yellow, red, white, or crystal (sphatika, crystal) and other mixed colors?’ The woman said: ‘No.’ Manjusri said: ‘Bodhi is also like this, it cannot be spoken of. Thus, because form is equal, Bodhi is also equal, therefore I say your body is Bodhi.’ Manjusri said: ‘Feeling, perception, mental formations, and consciousness, can they be said to be here or there, inside or outside, or in between? Can they be said to be blue, yellow, red, white, or crystal -------------------------------------------------------------------------------- 杂色不？”
Chinese
女言：“不也。如色不可说，乃至受、想、行、识亦不可说。” 文殊师利言：“菩提亦如是不可说。如是，受、想、行、识平等故菩提平等，是故我说汝身即是菩提。” “复次五阴如幻体性不实，颠倒故生；菩提亦如幻体性不实，以颠倒故，世俗说生。如是，幻平等故五阴平等，幻平等故菩提平等，是故我说汝身即是菩提。 “复次五阴如梦体性不生，菩提亦如是体性不生。如是梦平等故五阴平等，梦平等故菩提平等，是故我说汝身即是菩提。 “复次五阴如阳炎，以业缘故生；菩提亦如阳炎无业无报。如是阳炎平等故五阴平等，阳炎平等故菩提平等，是故我说汝身即是菩提。 “复次五阴如镜中像，体性空无、不去不来；菩提亦如是无去无来。如是镜像平等故五阴平等，镜像平等故菩提平等，是故我说汝身即是菩提。 “复次五阴但是假名，菩提亦如是但是假名。如是五阴平等故菩提平等，是故我说汝身即是菩提。 “复次五阴无有作者，离作者义；是菩提五阴无体性离体性义，是菩提五阴不生离生义，是菩提五阴无常离常义，是菩提五阴无乐离乐义，是菩提五阴无清净离清净义，是菩提五阴无我离我义，是菩提五阴不清净离清净义，是菩提五 现代汉语译本 文殊师利问：‘五蕴（panchaskandha，构成个体存在的五种要素：色、受、想、行、识）是杂乱的吗？’ 女子回答：‘不是的。色蕴的自性不可说，乃至受、想、行、识蕴的自性也是不可说的。’ 文殊师利说：‘菩提（bodhi，觉悟）也是这样不可说的。这样，受、想、行、识平等，所以菩提也是平等的。因此我说你的身体就是菩提。’ ‘再者，五蕴如同幻象，其体性不真实，因颠倒而生；菩提也如同幻象，其体性不真实，因颠倒的缘故，世俗才说它生。这样，幻象平等，所以五蕴平等；幻象平等，所以菩提平等。因此我说你的身体就是菩提。’ ‘再者，五蕴如同梦境，其体性不生；菩提也如同梦境，其体性不生。这样，梦境平等，所以五蕴平等；梦境平等，所以菩提平等。因此我说你的身体就是菩提。’ ‘再者，五蕴如同阳焰（yángyàn，海市蜃楼），因业缘而生；菩提也如同阳焰，没有业也没有报应。这样，阳焰平等，所以五蕴平等；阳焰平等，所以菩提平等。因此我说你的身体就是菩提。’ ‘再者，五蕴如同镜中的影像，其体性空无，不去不来；菩提也如同镜中的影像，无去无来。这样，镜像平等，所以五蕴平等；镜像平等，所以菩提平等。因此我说你的身体就是菩提。’ ‘再者，五蕴只是假名，菩提也只是假名。这样，五蕴平等，所以菩提平等。因此我说你的身体就是菩提。’ ‘再者，五蕴没有作者，远离作者的意义；菩提也是如此。五蕴没有体性，远离体性的意义，就是菩提。五蕴不生，远离生的意义，就是菩提。五蕴无常，远离常的意义，就是菩提。五蕴无乐，远离乐的意义，就是菩提。五蕴无清净，远离清净的意义，就是菩提。五蕴无我，远离我的意义，就是菩提。五蕴不清净，远离清净的意义，就是菩提。
English
English version Manjushri (Wénshūshīlì) asked: 'Are the five skandhas (pañcaskandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) diverse?' The woman replied: 'No. The nature of form is inexpressible, and so are the natures of feeling, perception, mental formations, and consciousness.' Manjushri said: 'Bodhi (bodhi, enlightenment) is also inexpressible in the same way. Thus, because feeling, perception, mental formations, and consciousness are equal, bodhi is also equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are like illusions, their nature is unreal, arising from delusion; bodhi is also like an illusion, its nature is unreal, and due to delusion, the mundane world speaks of its arising. Thus, because illusions are equal, the five skandhas are equal; because illusions are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are like dreams, their nature is unborn; bodhi is also like dreams, its nature is unborn. Thus, because dreams are equal, the five skandhas are equal; because dreams are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are like mirages (yángyàn), arising from karmic conditions; bodhi is also like a mirage, without karma and without retribution. Thus, because mirages are equal, the five skandhas are equal; because mirages are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are like images in a mirror, their nature is empty, neither going nor coming; bodhi is also like images in a mirror, neither going nor coming. Thus, because mirror images are equal, the five skandhas are equal; because mirror images are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas are merely provisional names, and bodhi is also merely a provisional name. Thus, because the five skandhas are equal, bodhi is equal. Therefore, I say your body is bodhi.' 'Furthermore, the five skandhas have no creator, being apart from the meaning of a creator; so is bodhi. The five skandhas have no inherent nature, being apart from the meaning of inherent nature, that is bodhi. The five skandhas are unborn, being apart from the meaning of birth, that is bodhi. The five skandhas are impermanent, being apart from the meaning of permanence, that is bodhi. The five skandhas are without pleasure, being apart from the meaning of pleasure, that is bodhi. The five skandhas are without purity, being apart from the meaning of purity, that is bodhi. The five skandhas are without self, being apart from the meaning of self, that is bodhi. The five skandhas are not pure, being apart from the meaning of purity, that is bodhi.' --------------------------------------------------------------------------------
Chinese
阴无取离取义，是菩提五阴无家离家义，是菩提五阴无去来无去来义，是菩提五阴圣人法论，菩提亦圣人法论，如是论非论法五阴体性，如来一切觉故，是名菩提。如是五阴体性即是菩提体性，菩提体性即是一切诸佛体性；如汝身中五阴体性即是一切诸佛体性，诸佛体性即是一切众生五阴体性，是故我说汝身即是菩提。 “复次觉五阴者，名觉菩提。何以故？非离五阴佛得菩提，非离菩提佛觉五阴。此方便知，一切众生悉同菩提，菩提亦同一切众生，是故我说汝身即是菩提。 “复次四大法生，所谓地界、水界、火界、风界。而此地界非我、非众生、非寿命、非晡沙、非富伽罗，地界平等是菩提，过去无取故；水界平等是菩提，体性不生故；火界平等是菩提，体性不可觉故；风界平等是菩提，体性不可见故。地界体性如来觉故得菩提，如是水界、火界、风界如来觉故得菩提。觉地性者是名菩提，如是能觉水、火、风等是名菩提；是故我说汝身即是菩提。复次地界不知水，水界不知火，火界不知风，如是诸界无名、不可说者，是名菩提，是故我说汝身即是菩提。 “复次汝身眼法生不？如是耳鼻舌身意生不？妹此中眼空，眼空体性即是菩提。如是耳、鼻、舌、身、意空，意空体性即是菩提。 现代汉语译本 阴（Skandha，五蕴）的体性是无所取著，远离取著的，这就是菩提的含义；五阴没有家，远离家的概念，这就是菩提的含义；五阴没有来去，超越来去的概念，这就是菩提的含义；五阴是圣人所说的法，菩提也是圣人所说的法。像这样讨论的不是讨论法的五阴体性，而是如来因为完全觉悟了一切，所以才称为菩提。像这样，五阴的体性就是菩提的体性，菩提的体性就是一切诸佛的体性；就像你身中的五阴体性就是一切诸佛的体性，诸佛的体性就是一切众生的五阴体性，所以我说你的身体就是菩提。 ‘进一步说，觉悟五阴，就叫做觉悟菩提。为什么呢？不是离开五阴，佛才能证得菩提，也不是离开菩提，佛才能觉悟五阴。用这种方便法门可以知道，一切众生都与菩提相同，菩提也与一切众生相同，所以我说你的身体就是菩提。’ ‘进一步说，四大法产生，也就是地界（Dhātu，构成物质的元素）、水界、火界、风界。而这地界不是我（Atman，灵魂），不是众生（Sattva，有情），不是寿命（Jīvita，生命），不是晡沙（Purusa，补特伽罗，人），不是富伽罗（Pudgala，补特伽罗，人），地界的平等性就是菩提，因为过去没有执取；水界的平等性就是菩提，因为其体性不生不灭；火界的平等性就是菩提，因为其体性不可觉知；风界的平等性就是菩提，因为其体性不可见。地界的体性如来觉悟了，所以证得菩提，像这样水界、火界、风界如来觉悟了，所以证得菩提。觉悟地性就叫做菩提，像这样能够觉悟水、火、风等就叫做菩提；所以我说你的身体就是菩提。进一步说，地界不知道水，水界不知道火，火界不知道风，像这样诸界没有名称、不可言说，这就叫做菩提，所以我说你的身体就是菩提。’ ‘进一步说，你的身体有眼法产生吗？像这样耳、鼻、舌、身、意产生吗？那么这其中眼是空的，眼空的体性就是菩提。像这样耳、鼻、舌、身、意是空的，意空的体性就是菩提。